The Evangelical Left: Encountering Postconservative Evangelical Theology

by Millard J. Erickson

Millard Erickson identifies practioners of a new theological movement in evangelicalism that he contends have adopted a postconservative position and have drifted from the fundamental affirmations of conservative evangelicalism.

Genres: Theology, Philosophy, Reference

Paperback

First published July 1, 1997

About the author

Millard J. Erickson (PhD, Northwestern University) has served as a pastor and seminary dean and has taught at several schools, including Southwestern Baptist Theological Seminary, Western Seminary (Portland and San Jose), and Baylor University. He has also held numerous visiting professorships, both in the United States and internationally, and is the author of many books. Erickson lives in Mounds View, Minnesota.

Reviews

[Xavier Tan · Rating 5 out of 5]

Erickson does a good job outlining various aspects of "postconservative evangelicalism", which sought to push back against fundamentalism and various aspects of (what they perceived as) conservative evangelical theology, by, among others, being eager to dialogue with nonevangelical theologicals and being concerned with the Eurocentrism dominating "[white] conservative evangelicalism". What I especially liked about this book is how, even though it is clear which position Erickson is writing from, he evaluates postconservative evangelicalism not only by critiquing it, but also by pointing out positive aspects of this strand of theology and what we can learn from it.

Concerning the task and matter of theology, postconservative evangelicals ("PEs"), among other things, pushed back against theology as a series of propositions ("propositional theology"), placing stronger emphasis on narrative theology, which they submit to be "closer to the nature of the biblical revelation" and "facilitate[s] the actual application of the theology by the reader." Shading into the doctrine of Scripture, PEs also submitted that traditional evangelical theology has not given sufficient emphasis to the human element of Scripture, and that theologies are shaped and expressed within their particular historical and cultural situations. These are indeed weaknesses in traditional evangelical theology, Erickson opines in his evaluation, and I agree that PEs do evangelicals a favour by drawing our attention to these neglected aspects. In the chapter on the Doctrine of Scripture, Erickson also outlines the debates concerning biblical inerrancy (eg. the Scopes monkey trial, seeming discrepancies and contradictions between various parts of the Bible), and the question of the proper role of biblical criticism. Erickson opines that the PEs lack clarity, especially since their doctrine of Scripture emphasises experiential 'proof' rather than "objective proofs" of the inspiration and authority of the Bible, which both takes for granted a Christian context (and presuppositions) and can easily slide into a rejection of said authority.

Coming to the doctrine of God, PEs give greater weight to human freedom by submitting that God "has an open experience of the world", not only not inducing humans, but also not knowing the future. PEs submit that this is similar to the omnipotence paradox, that just as God's inability to make square circles is not a valid objection to divine omnipotence, so His not knowing the future (which, PEs submit, "is not something that already exists") also does not defeat omniscience. While PEs can point to biblical passages that ascribe emotions to God in response to human action, I agree with Erickson that the Biblical undergirding in this area by PEs is "questionable".

Lastly, the doctrine of salvation – wondering what happens to those who have never heard the gospel or who are not Christians through no (discernible) fault of their own, PEs submit a range of solutions, including inclusivism (i.e. the possibility that implicit faith stemming from general revelation is salvific), postmortem encounter, and/or borderline universalism. Erickson seems to find inclusivism least objectionable, pointing out that some evangelicals have traditionally minimised the role of general revelation in favour of special revelation, but he also submits that the biblical examples of people saved through general revelation "are, at best, ambiguous." As for the other solutions put forward by PEs, Erickson opines that, though they stem from genuine concern about humans, the interpretation of biblical passages that PEs employ is "difficult".

Overall, I found this book a good read. Cards on the table, much like Erickson, I am a conservative evangelical. Reading Erickson's outline of PE theology has helped me both understand the people that I find myself disagreeing with (especially so given that, over 20 years after Erickson penned this book, theological liberals have drawn many aspects of PE theology towards their liberal extremes) while also recognising the weaknesses of my own theological camp. I think that taking PE theology seriously (as Erickson does) helps us better address objections to conservative evangelical theology without constructing a strawman out of our PE and/or liberal friends' position(s), which makes for better dialogue overall. I thus highly recommend this book.

[Nathan · Rating 4 out of 5]

Very good book, and rather prophetic. The first and last chapters particularly were relevant to current events. The chapters in between were good, but more as a snapshot of the state of things in his time--and their current relevance mostly with regard to the ongoing popularity (or availability) of the authors he treats. Today, that leading edge of "progressive" evangelicalism has different issues, and different standard bearers. But whether through the analysis of the movements internal logic or by the lessons of history, Erickson correctly predicted one specific trajectory of this movement (and one for which all his concerns regarding the subtlety and pretense of evangelical fidelity ought rightly be applied):

"There has not been a great deal of discussion about the nature of salvation. ... However, as the effects of these presuppositions progress, we may well find less interest in the traditional loci of regeneration, justification, and so on. There may well be a greater emphasis on the temporal dimensions of salvation, even involving more of a social gospel. Since virtually all definitions of evangelicalism ordinarily include the idea of salvation by grace, in particular, the emphasis on individual regeneration, this, if it occurs, will strain the evangelical orientation of the postconservative theology."

[Ray · Rating 4 out of 5]

Marsden has devoted a large portion of his career as an historian of American religion to teh task of defining the term "fundamentalist." He has confessed, only half-jokingly, that the best working definition he can come up with is "an evangelical who is angry over something." But then, what exactly is an "evangelical"? Whether one's approach is sociological or theological, historical or structural, "evangelicalism" is a notorious slippery term to define. This greased pig seems to be getting more slickly lubricated by the minute. Any observer of teh contemporary American religious scene will readily note some surprising theological developments within the rising "Evangelical Left." A growing number of "evangelical" theologians are reconsidering the most basic foundations and methods of theology in light of postmodern thought and arriving at some striking conclusions.

As Distinguished Professor of Theology at Baylor's Truett Seminary, and as author of nearly twenty books, including perhaps the most widely-used basic theology textbook among Baptists. Millard Erickson is well-positioned to offer a thoughtful analysis of this movement. More alertist than alarmist, Erickson offers a balanced critique of a trend which concerns him greatly. In the opening chapter Erickson succinctly traces the history of evangelicalism, ably guiding the reader through the usual highlights: Edwards and the Calvinist Great Awakening, Finney and the Arminian Second Great Awakening, the publication of The Fundamentals, the Scopes monkey business, the 1929 reorganization of Princeton Seminary, the founding of Fuller Seminary and the rise of Neo-Evangelicalism. Most recently there has emerged what UVA sociologist James Davison Hunetr describes as "a brand of theology that for generations had been considered 'modernistic' being advocated by theologians who vigorously defend their right to use the name evangelical." Erickson contends that this new brand of 'postconservative evangelicalism" is a movement that had been developing for some time rather silently, but that has only recently emerged publicly.

Prominent evangelical teachers such as Roger Olson, Clark Pinnock, Stanley Grenz, and John Sanders are openly "shedding theological conservativism" (p. 29), while continuing to lead the evangelical movement. Erickson offers a list of brief bullet points in order to idnetify the main characteristics of his subject: an eagerness to engage non-evangelicals to the left (accompanied by a disdain for those to the right), a recognition of the influence of social location on theology and the need to seek out multi-cultural voices, a broadening of teh souurces of theology from Scripture alone to include experinece, an emphasis on narrative over propositions, a process theology-influenced conception of God (as a vulnerable and limited risk-taker rather than sovereign controller), a greater stress on teh concern for nature, a belief in universal salvation, a rejection of classical theories of biblical inspiration, an emphasis in Christology on the humanity of Jesus, and a renewed Arminianism.